The Turtle Who Couldn’t Stop Talking

A Turtle befriends two Geese, who invite him to their distant home. Unable to fly, the Turtle agrees to be carried by holding a stick in his mouth while the Geese fly. Warned not to speak, he grows offended by onlookers’ comments and tries to respond, losing his grip and falling to his death. The story underscores the value of self-control and silence.

Source:
Jataka Tales
by Ellen C. Babbit
The Century Co., New York, 1912

► Themes of the story

Moral Lessons: The narrative underscores the importance of self-control and the dangers of excessive talking, teaching readers the value of knowing when to speak and when to remain silent.

Cunning and Deception: The turtle’s initial agreement to remain silent during the journey demonstrates a form of cunning, as he devises a plan to travel with the geese. However, his inability to maintain this deception leads to his downfall.

Tragic Flaw: The turtle’s incessant need to talk represents a fatal flaw that ultimately causes his demise, highlighting how personal weaknesses can lead to one’s undoing.

► From the same Region or People

South Asia
- India
  - Buddhist Lore

Learn more about Jataka Tales

A Turtle lived in a pond at the foot of a hill. Two young wild Geese, looking for food, saw the Turtle, and talked with him. The next day the Geese came again to visit the Turtle and they became very well acquainted. Soon they were great friends.

“Friend Turtle,” the Geese said one day, “we have a beautiful home far away. We are going to fly back to it to-morrow. It will be a long but pleasant journey. Will you go with us?”

“How could I? I have no wings,” said the Turtle.

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“Oh, we will take you, if only you can keep your mouth shut, and say not a word to anybody,” they said.

“I can do that,” said the Turtle. “Do take me with you. I will do exactly as you wish.”

So the next day the Geese brought a stick and they held the ends of it. “Now take the middle of this in your mouth, and don’t say a word until we reach home,” they said.

The Geese then sprang into the air, with the Turtle between them, holding fast to the stick.

The village children saw the two Geese flying along with the Turtle and cried out: “Oh, see the Turtle up in the air! Look at the Geese carrying a Turtle by a stick! Did you ever see anything more ridiculous in your life!”

The Turtle looked down and began to say, “Well, and if my friends carry me, what business is that of yours?” when he let go, and fell dead at the feet of the children. As the two Geese flew on, they heard the people say, when they came to see the poor Turtle, “That fellow could not keep his mouth shut. He had to talk, and so lost his life.”

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The Merchant of Seri

A greedy and an honest merchant sold brass and tinware in a town, dividing streets between them. A poor grandmother, unaware of her golden bowl’s value, offered it to the greedy merchant, who dismissed it as worthless. The honest merchant later offered fair payment, giving all he owned for the bowl. Escaping the greedy merchant’s rage, he sold the bowl and prospered, demonstrating the rewards of honesty.

Source:
Jataka Tales
by Ellen C. Babbit
The Century Co., New York, 1912

► Themes of the story

Cunning and Deception: The greedy merchant attempts to deceive the grandmother by undervaluing the golden bowl, hoping to acquire it for a negligible price.

Moral Lessons: The narrative imparts a lesson on the virtues of honesty and integrity, demonstrating that ethical behavior leads to true prosperity, while greed results in loss.

Transformation through Love: The honest merchant’s compassionate and fair treatment of the grandmother and her granddaughter leads to his eventual prosperity, highlighting how kindness and fairness can transform one’s circumstances.

► From the same Region or People

South Asia
- India
  - Buddhist Lore

Learn more about Jataka Tales

There was once a merchant of Seri who sold brass and tinware. He went from town to town, in company with another man, who also sold brass and tinware. This second man was greedy, getting all he could for nothing, and giving as little as he could for what he bought.

When they went into a town, they divided the streets between them. Each man went up and down the streets he had chosen, calling, “Tinware for sale. Brass for sale.” People came out to their door-steps, and bought, or traded, with them.

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In one house there lived a poor old woman and her granddaughter. The family had once been rich, but now the only thing they had left of all their riches was a golden bowl. The grandmother did not know it was a golden bowl, but she had kept this because her husband used to eat out of it in the old days. It stood on a shelf among the other pots and pans, and was not often used.

The greedy merchant passed this house, calling, “Buy my water-jars! Buy my pans!” The granddaughter said: “Oh, Grandmother, do buy something for me!”

“My dear,” said the old woman, “we are too poor to buy anything. I have not anything to trade, even.”

“Grandmother, see what the merchant will give for the old bowl. We do not use that, and perhaps he will take it and give us something we want for it.”

The old woman called the merchant and showed him the bowl, saying, “Will you take this, sir, and give the little girl here something for it?”

The greedy man took the bowl and scratched its side with a needle. Thus he found that it was a golden bowl. He hoped he could get it for nothing, so he said: “What is this worth? Not even a halfpenny.” He threw the bowl on the ground, and went away.

By and by the other merchant passed the house. For it was agreed that either merchant might go through any street which the other had left. He called: “Buy my water-jars! Buy my tinware! Buy my brass!”

The little girl heard him, and begged her grandmother to see what he would give for the bowl.

“My child,” said the grandmother, “the merchant who was just here threw the bowl on the ground and went away. I have nothing else to offer in trade.”

“But, Grandmother,” said the girl, “that was a cross man. This one looks pleasant. Ask him. Perhaps he ‘ll give some little tin dish.”

“Call him, then, and show it to him,” said the old woman.

As soon as the merchant took the bowl in his hands, he knew it was of gold. He said: “All that I have here is not worth so much as this bowl. It is a golden bowl. I am not rich enough to buy it.”

“But, sir, a merchant who passed here a few moments ago, threw it on the ground, saying it was not worth a halfpenny, and he went away,” said the grandmother. “It was worth nothing to him. If you value it, take it, giving the little girl some dish she likes for it.”

But the merchant would not have it so. He gave the woman all the money he had, and all his wares. “Give me but eight pennies,” he said.

So he took the pennies, and left. Going quickly to the river, he paid the boatman the eight pennies to take him across the river.

Soon the greedy merchant went back to the house where he had seen the golden bowl, and said: “Bring that bowl to me, and I will give you something for it.”

“No,” said the grandmother. “You said the bowl was worthless, but another merchant has paid a great price for it, and taken it away.”

Then the greedy merchant was angry, crying out, “Through this other man I have lost a small fortune. That bowl was of gold.”

He ran down to the riverside, and, seeing the other merchant in the boat out in the river, he called: “Hallo, Boatman! Stop your boat!” But the man in the boat said: “Don’t stop!” So he reached the city on the other side of the river, and lived well for a time on the money the bowl brought him.

How the Turtle Saved His Own Life

A king’s young princes played by a lake where a Turtle, mistaken for a demon, frightened them. The king ordered the “demon” to be killed, and many plans were suggested. Hearing one to throw him into the river, the Turtle pretended terror, tricking the king. Tossed into the water, the Turtle escaped, laughing at their ignorance of his true safety in water.

Source:
Jataka Tales
by Ellen C. Babbit
The Century Co., New York, 1912

► Themes of the story

Trickster: The turtle embodies the trickster archetype by using cunning and deception to outsmart those who wish to harm it.

Cunning and Deception: The tale highlights the use of wit and deceit as the turtle pretends to fear the water, leading its captors to unwittingly ensure its escape.

Conflict with Authority: The turtle faces a life-threatening decree from the king, representing an individual’s struggle against authoritative power.

► From the same Region or People

South Asia
- India
  - Buddhist Lore

Learn more about Jataka Tales

A king once had a lake made in the courtyard for the young princes to play in. They swam about in it, and sailed their boats and rafts on it. One day the king told them he had asked the men to put some fishes into the lake.

Off the boys ran to see the fishes. Now, along with the fishes, there was a Turtle. The boys were delighted with the fishes, but they had never seen a Turtle, and they were afraid of it, thinking it was a demon. They ran back to their father, crying, “There is a demon on the bank of the lake.”

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The king ordered his men to catch the demon, and to bring it to the palace. When the Turtle was brought in, the boys cried and ran away.

The king was very fond of his sons, so he ordered the men who had brought the Turtle to kill it.

“How shall we kill it?” they asked.

“Pound it to powder,” said some one. “Bake it in hot coals,” said another.

So one plan after another was spoken of. Then an old man who had always been afraid of the water said: “Throw the thing into the lake where it flows out over the rocks into the river. Then it will surely be killed.”

When the Turtle heard what the old man said, he thrust out his head and asked: “Friend, what have I done that you should do such a dreadful thing as that to me? The other plans were bad enough, but to throw me into the lake! Don’t speak of such a cruel thing!”

When the king heard what the Turtle said, he told his men to take the Turtle at once and throw it into the lake. The Turtle laughed to himself as he slid away down the river to his old home. “Good!” he said, “those people do not know how safe I am in the water!”

The Monkey and the Crocodile

A cunning monkey outwits a naive crocodile twice. Initially, the crocodile tricks the monkey into riding on his back to steal his heart. The monkey cleverly claims his heart is in the tree, escaping safely. Later, the crocodile pretends to be a rock to ambush the monkey, but the monkey’s wit saves him again. Their clever exchanges end in mutual respect, though vigilance remains.

Source:
Jataka Tales
by Ellen C. Babbit
The Century Co., New York, 1912

► Themes of the story

Trickster: The monkey embodies the trickster archetype, using his wit to outsmart the crocodile on multiple occasions.

Cunning and Deception: Both the monkey and the crocodile employ deceit in their interactions, highlighting the role of cunning in their survival.

Moral Lessons: The tale imparts lessons on the value of intelligence and caution when dealing with potential threats.

► From the same Region or People

South Asia
- India
  - Buddhist Lore

Learn more about Jataka Tales

A Monkey lived in a great tree on a river bank.

In the river there were many Crocodiles. A Crocodile watched the Monkeys for a long time, and one day she said to her son: “My son, get one of those Monkeys for me. I want the heart of a Monkey to eat.”

“How am I to catch a Monkey?” asked the little Crocodile. “I do not travel on land, and the Monkey does not go into the water.”

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“Put your wits to work, and you’ll find a way,” said the mother.

And the little Crocodile thought and thought.

At last he said to himself: “I know what I’ll do. I’ll get that Monkey that lives in a big tree on the river bank. He wishes to go across the river to the island where the fruit is so ripe.”

So the Crocodile swam to the tree where the Monkey lived. But he was a stupid Crocodile.

“Oh, Monkey,” he called, “come with me over to the island where the fruit is so ripe.”

“How can I go with you?” asked the Monkey. “I do not swim.”

“No–but I do. I will take you over on my back,” said the Crocodile.

The Monkey was greedy, and wanted the ripe fruit, so he jumped down on the Crocodile’s back.

“Off we go!” said the Crocodile.

“This is a fine ride you are giving me!” said the Monkey.

“Do you think so? Well, how do you like this?” asked the Crocodile, diving.

“Oh, don’t!” cried the Monkey, as he went under the water. He was afraid to let go, and he did not know what to do under the water.

When the Crocodile came up, the Monkey sputtered and choked. “Why did you take me under water, Crocodile?” he asked.

“I am going to kill you by keeping you under water,” answered the Crocodile. “My mother wants Monkey-heart to eat, and I’m going to take yours to her.”

“I wish you had told me you wanted my heart,” said the Monkey, “then I might have brought it with me.”

“How queer!” said the stupid Crocodile. “Do you mean to say that you left your heart back there in the tree?”

“That is what I mean,” said the Monkey. “If you want my heart, we must go back to the tree and get it. But we are so near the island where the ripe fruit is, please take me there first.”

“No, Monkey,” said the Crocodile, “I’ll take you straight back to your tree. Never mind the ripe fruit. Get your heart and bring it to me at once. Then we’ll see about going to the island.”

“Very well,” said the Monkey.

But no sooner had he jumped onto the bank of the river than–whisk! up he ran into the tree.

From the topmost branches he called down to the Crocodile in the water below:

“My heart is way up here! If you want it, come for it, come for it!”

Part II

The Monkey soon moved away from that tree. He wanted to get away from the Crocodile, so that he might live in peace.

But the Crocodile found him, far down the river, living in another tree.

In the middle of the river was an island covered with fruit-trees.

Half-way between the bank of the river and the island, a large rock rose out of the water. The Monkey could jump to the rock, and then to the island. The Crocodile watched the Monkey crossing from the bank of the river to the rock, and then to the island.

He thought to himself, “The Monkey will stay on the island all day, and I’ll catch him on his way home at night.”

The Monkey had a fine feast, while the Crocodile swam about, watching him all day.

Toward night the Crocodile crawled out of the water and lay on the rock, perfectly still.

When it grew dark among the trees, the Monkey started for home. He ran down to the river bank, and there he stopped.

“What is the matter with the rock?” the Monkey thought to himself. “I never saw it so high before. The Crocodile is lying on it!”

But he went to the edge of the water and called: “Hello, Rock!”

No answer.

Then he called again: “Hello, Rock!”

Three times the Monkey called, and then he said: “Why is it, Friend Rock, that you do not answer me to-night?”

“Oh,” said the stupid Crocodile to himself, “the rock answers the Monkey at night. I’ll have to answer for the rock this time.”

So he answered: “Yes, Monkey! What is it?”

The Monkey laughed, and said: “Oh, it’s you, Crocodile, is it?”

“Yes,” said the Crocodile. “I am waiting here for you. I am going to eat you.”

“You have caught me in a trap this time,” said the Monkey. “There is no other way for me to go home. Open your mouth wide so I can jump right into it.”

Now the Monkey well knew that when Crocodiles open their mouths wide, they shut their eyes.

While the Crocodile lay on the rock with his mouth wide open and his eyes shut, the Monkey jumped.

But not into his mouth! Oh, no! He landed on the top of the Crocodile’s head, and then sprang quickly to the bank. Up he whisked into his tree.

When the Crocodile saw the trick the Monkey had played on him, he said: “Monkey, you have great cunning. You know no fear. I’ll let you alone after this.”

“Thank you, Crocodile, but I shall be on the watch for you just the same,” said the Monkey.

The Raven and the Marmot

A Raven, mocked by sea birds for eating carrion, flies to a mountain, where he encounters a Marmot. The Marmot tricks the Raven into dancing with flattery and mock praise. As the Raven dances with closed eyes, the Marmot escapes into his burrow, mocking the Raven’s foolishness. Humiliated, the Raven flees in anger, learning a lesson in pride and gullibility.

Source:
The Eskimo about Bering Strait
by Edward William Nelson
[Smithsonian Institution]
Bureau of American Ethnology
Eighteenth Annual Report
Washington, 1900

► Themes of the story

Trickster: The Marmot exemplifies the trickster archetype by cunningly deceiving the Raven, highlighting the use of wit to outsmart others.

Cunning and Deception: The story centers on the Marmot’s deceptive tactics to evade being eaten, showcasing the effectiveness of cleverness in overcoming threats.

Moral Lessons: The narrative imparts a lesson on the perils of pride and gullibility, illustrating how vanity can lead to one’s downfall.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

a woman’s tale, from Norton Bay

Once a Raven was flying over a reef near the seashore, when he was seen by some Sea-birds that were perched on the rocks, and they began to revile him, crying, “Oh, you offal eater! Oh, you carrion eater! Oh, you black one!” until the Raven turned and flew away, crying, “Gnak, gnak, gnak! why do they revile me!” And he flew far away across the great water until he came to a mountain on the other side, where he stopped.

Looking about he saw just in front of him a marmot hole. The Raven stood by the hole watching, and very soon the Marmot came back bringing home some food. When the Marmot saw the Raven in front of his door he asked him to stand aside, but the Raven refused, saying, “They called me carrion eater, and I will show that I am not, for I will eat you.”

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To this the Marmot answered, “All right; but I have heard that you are a very fine dancer; now, if you will dance, I will sing, and then you can eat me, but I wish to see you dance before I die.” This pleased the Raven so much that he agreed to dance, so the Mar mot sang, “Oh, Raven, Raven, Raven, how well you dance! Oh, Raven, Raven, Raven, how well you dance!” Then they stopped to rest, and the Marmot said, “I am very much pleased with your dancing, and now I will sing once more, so shut your eyes and dance your best.” The Raven closed his eyes and hopped clumsily about while the Mar mot sang, “Oh, Raven, Raven, Raven, what a graceful dancer! Oh, Raven, Raven, Raven, what a fool you are!” Then the Marmot, with a quick run, darted between the Raven’s legs and was safe in his hole. As soon as the Marmot was safe he put out the tip of his nose and laughed mockingly, saying, “Chi-kik-kik, chi-kik-kik, chi-kik-kik! You are the greatest fool I ever saw; what a comical figure you made while dancing; I could hardly keep from laughing; and just look at me; see how fat I am. Don’t you wish you could eat me!” And he tormented the Raven until the latter flew far away in a rage.

The Red Bear

An orphan boy, abused by villagers, returns home to his aunt, who crafts a magical red bear from a carved image to avenge his suffering. The bear wreaks havoc on the cruel villagers and others in its path until summoned back by the aunt. She tames the bear, commanding it to harm only in self-defense, thus birthing the lineage of red bears.

Source:
The Eskimo about Bering Strait
by Edward William Nelson
[Smithsonian Institution]
Bureau of American Ethnology
Eighteenth Annual Report
Washington, 1900

► Themes of the story

Revenge and Justice: The aunt creates the red bear to avenge her nephew’s mistreatment, seeking retribution against those who harmed him.

Supernatural Beings: The transformation of a carved image into a living, destructive red bear introduces a supernatural element central to the tale.

Cunning and Deception: The aunt’s clever use of magic to craft the bear demonstrates cunning in addressing the injustice faced by her nephew.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

from Andreivsky, on the Lower Yukon

On the tundra, south of the Yukon mouth, there once lived an orphan boy with his aunt. They were quite alone, and one summer day the boy took his kaiak and traveled away to see where people lived on the Yukon, of whom he had heard. When he came to the river, he traveled up its course until he reached a large village. There he landed and the people ran down to the shore, seized him, broke his kaiak to pieces, tore his clothing from him, and beat him badly.

The boy was kept there until the end of summer, the subject of continual beating and ill treatment from the villagers. In the fall one of the men took pity on him, made him a kaiak, and started him home ward, where he arrived after a long absence.

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When he reached home he saw that a large village had grown up by his aunt’s house. As soon as he landed, he went to his aunt’s house and entered, frightening her very much, for he had been starved and beaten so long that he looked almost like a skeleton.

When his aunt recognized him, she received his story with words of pity, then words of auger at the cruel villagers. When he had finished telling her of his sufferings, she told him to bring her a piece of wood, which he did; this they worked into a small image of an animal with long teeth and long, sharp claws, painting it red upon the sides and white on the throat. Then they took the image to the edge of the creek and placed it in the water, the aunt telling it to go and destroy every one it could find at the village where her boy had been. The image did not move, and the old woman took it out of the water and cried over it, letting her tears fall upon it, and then put it back in the water, saying, “Now, go and kill the bad people who beat my boy.” At this the image floated across the creek and crawled up the other bank, where it began to grow, soon reaching a large size, when it became a red bear. It turned and looked at the old woman until she called out to it to go and spare none.

The bear then went away until he came to the village on the great river. It met a man just going for water and it quickly tore him to pieces; then the bear stayed near this village until he had killed more than half of the people, and the others were preparing to leave it in order to escape destruction. He then swam across the Yukon and went over the tundra to the farther side of Kuskokwim river, killing every one he saw, for the least sign of life seemed to fill him with fury until it was destroyed. From the Kuskokwim the bear turned back, and one day it stood on the creek bank where it had become endowed with life. Seeing the people on the other bank he became filled with fury, tearing the ground with his claws and growling, and began to cross the creek. When the villagers saw this they were much frightened and ran about, saying, “Here is the old woman’s dog; we shall all be killed. Tell the old woman to stop her dog.” And they sent her to meet the bear. The bear did not try to hurt her, but was passing by to get at the other people when she caught it by the hair on its neck, saying, “Do not hurt these people who have been kind to me and have given me food when I was hungry.”

After this she led the bear into her house and, sitting down, told him that he had done her bidding well and had pleased her, but that he must not injure people any more unless they tried to hurt or abuse him. When she had finished telling him this she led him to the door and sent him away over the tundra. Since this time there have always been red bears.

The Raven, The Whale, and the Mink

Raven, a cunning trickster, encounters a whale and enters its body, discovering a magical, self-sustaining interior with a young woman, the whale’s inua (spirit). Disobeying her warnings, Raven’s greed causes the whale’s death, leading to his escape and subsequent feast on its remains. With Mink, Raven tricks seals into a deadly feast, ensuring plentiful oil and food, establishing a lifelong bond between ravens and minks.

Source:
The Eskimo about Bering Strait
by Edward William Nelson
[Smithsonian Institution]
Bureau of American Ethnology
Eighteenth Annual Report
Washington, 1900

► Themes of the story

Trickster: Raven exemplifies the trickster archetype, using cunning and deceit to achieve his goals, such as entering the whale’s body and later deceiving the seals.

Divine Intervention: The presence of the whale’s inua (spirit) signifies the influence of supernatural beings in the narrative, guiding events and interactions.

Cunning and Deception: Raven’s actions, including his manipulation of the whale and the seals, highlight themes of wit and deceit employed to secure sustenance and survival.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

This tale is related either separately or in conjunction with the preceding one, of which it forms a part.

After Raven had dried his clothing at the fire he chanced to look toward the sea and saw a large whale passing close along the shore, and he cried out, “When you come up again shut your eyes and open your mouth wide.” Quickly putting on his raven coat, he drew down his mask, then, carrying his fire-drill under his wings, flew out over the water. The whale soon came up again and did as it was told, and when Raven saw the open mouth he flew straight down the whale’s throat. The whale closed its mouth and went down again, while Raven stood looking about, finding himself at the entrance of a fine room, at one end of which burned a lamp. He went in and was surprised to see a very beautiful young woman sitting there. The place was clean and dry, the roof being supported by the whale’s spine, while its ribs formed the walls. From a tube that extended along the whale’s back bone, oil was dropping slowly into the lamp.

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When Raven stepped in the woman started up and cried out, “How came you here? You are the first man who ever came in here.” Raven told how he came there, and she asked him to be seated on the other side of the room. This woman was the shade or inua of the whale, which was a female. Then she prepared him food, giving him some berries and oil, at the same time telling him that she had gathered the berries the year before.

For four days Raven stayed there as the guest of the inua, and continually wondered what the tube was that ran along the roof of the house. Each time the woman left the room she told him that he must not touch it. At last, when she left the room again, he went to the lamp, and holding out his claw caught a large drop of the oil and licked it with his tongue. It tasted so sweet that he began to catch and eat other drops as fast as they fell. This soon became too slow for him, so he reached up and tore a piece from the side of the tube and ate it. As soon as this was done a great rush of oil poured into the room, extinguishing the light, while the room itself began to roll wildly about. This continued for four days and Raven was nearly dead from weariness and the bruises which he had received. Then the room became still and the whale was dead, for Raven had torn off a part of one of the heart vessels. The inua never came back to the room, and the whale drifted upon the shore.

Raven now found himself a prisoner, and while trying to think of a plan for escaping, heard two men talking on top of the whale, and pro posing to bring all of their village mates to the place. This was done very quickly, and the people soon had a hole made through the upper side of the whale’s body. This hole was enlarged until, watching his chance while everybody was carrying a load of meat to the shore, Raven flew out and alighted on the top of a hill close by without being noticed.

Then he remembered that he had left his fire-drill behind, and exclaimed, “Ah, my good fire drill; I have forgotten it.” He quickly removed his raven mask and coat, becoming a young man again, and started along the shore toward the whale. The people on the carcass soon saw a small, dark colored man in a strangely made deerskin coat coming toward them, and they looked at him curiously. Raven drew near and said, “Ho, you have found a fine, large whale. Well, I will help you cut him up.” He rolled up his sleeves and set to work. Very soon a man working inside the whale’s body cried out, “Ah, see what I have found. A fire drill inside the whale.” At once Raven began to roll down his sleeves, saying, “That is bad, for my daughter has told me that if a fire-drill is found in a whale and people try to cut up that whale many of them will die. I shall run away.” And away he ran.

When Raven had gone the people looked at one another and said, “Perhaps he is right;” and away they all ran, every one trying to rub the oil off his hands as he went. From his hiding place nearby Raven looked on and laughed as the people ran away, and then he went for his mask and coat. After procuring them he returned to the whale and began cutting it up and carrying the flesh back from the shore. As he thought of the feast in store for him he even said, “Thanks” to the shades.

When he had stored away enough meat he wished to save some oil, but had no bag to put it in, so he walked along the shore trying to find a seal. He had gone only a short distance when he saw a mink run swiftly by, and he called out, “What are you running after so fast? Are you going for something to eat?”

Mink stopped, and pushing up his nose like a mask, as Raven had done with his beak, became a small, dark-colored man. Then Raven cried, “Ah, you will be my friend? I have plenty of food, but I am lonely, for I have no one with me.” To this Mink agreed, and both walked back to the whale and went to work, but Mink did the most for Raven was very lazy.

They made grass bags and mats for the meat and blubber, storing great quantities of it in holes in the ground. After this was done they built a fine kashim. When it was finished Raven said, “It is lonely; let us make a feast.” And he told Mink to go out and invite the sea people to join them.

To this Mink agreed, so next morning he started out, while Raven made a short, round, slender rod, at one end of which he painted two rings with charcoal paint. When he had finished this, he gathered a large ball of sticky spruce gum, which he placed with the rod in the kashim.

Mink soon returned and told Raven that on the morrow plenty of sea people would come to the feast. To this Raven answered, “Thanks.” Early the next morning Mink called Raven outside and pointed toward the sea, the surface of which was covered with different kinds of seals coming to the feast. Raven went back into the kashim, while Mink went down to the water to meet the guests and escort them to the house.

As each seal came on shore he pushed up his mask and became a small man, and all entered the house until it was full. Raven looked about at the guests and exclaimed, “What a number of people. How shall I be able to make a feast for all of you? But never mind; let me first rub the eyes of some of you with this stuff, in order that you may be able to see better; it is dark in here.”

With his ball of gum Raven then fastened shut the eyes of every seal, except a small one near the door, which he overlooked. The last seal whose eyes were shut was also a small one, and as soon as its eyes were made fast it tried to get them open, and began to cry. The little one by the door cried out to the others, “Raven has stuck your eyes shut, and you can not open them.” Then every seal tried to open his eyes, but could not. With the stick he had made the day before Raven now killed all the guests by striking them on the head, each seal man changing back to a seal as it was killed. As soon as the little one by the door saw Raven killing his companions, it ran out and escaped alone into the sea.

When he had finished, Raven turned to Mink and said, See what a lot of seals I have killed. We will have plenty of oil bags now.” Then they made bags of the sealskins and filled them with oil for the winter. Ever since that time Raven and Mink have been friends, and even to this day ravens will not eat the flesh of a mink, be they ever so hungry; and the mink and the raven are often found very close together on the tundras.

The jealous man

A jealous man forbade his two lovers from interacting with others, leading them to flee. They found refuge near a whale carcass but were discovered after the man consulted a conjurer. He captured one woman and blinded the other to control her. While staying at the site, he profited by trapping animals attracted to the carcass before returning to his camp.

Source:
Ethnology of the Ungava District,
Hudson Bay Territory
by Lucien M. Turner
[Smithsonian Institution]
Bureau of American Ethnology
Eleventh Annual Report, 1889-1890
Washington, 1894

► Themes of the story

Forbidden Love: The man’s jealousy leads him to impose strict restrictions on his two lovers, forbidding them from interacting with others.

Cunning and Deception: The women, weary of the man’s control, deceive him by fleeing along the coast to escape his oppressive behavior.

Divine Punishment: The man’s actions result in dire consequences for the women, including capture and blindness, reflecting a form of retribution for their defiance.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

A man fell in love with two women and was so jealous of them that he would not permit them to look upon others, much less speak to them. The women finally wearied of the restrictions placed upon them and resolved to desert the man. They fled along the coast until they were faint from hunger.

At length they came upon the body of a whale cast on the shore. Here they determined to dwell for a time. The man sought for the women in every possible place with no success. A conjurer was consulted, and after much deliberation, he told the deserted man to journey to a place where he would find the carcass of a whale and to secrete himself in the vicinity and watch for the women.

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He started out accordingly and before long had the pleasure of seeing the two women. They detected the man hastening toward them and tried to secrete themselves until he should get by. He seized one of them, however, and bound her with thongs. The other was less disposed to submit, and the man put out her eyes to deprive her of the privilege of looking at any man. They remained about that locality for some time, and various animals of the land came to the carcass to feast upon the remains. The man caught a great number of foxes and other valuable furs and after a time returned to the camp whence he came.

Story of the three brothers

Three brothers, including the young Qaudjaqdjuq, face hardships in their village. The elder brothers, angered by the abuse he endures, build a swift boat for escape. After outwitting the villagers and navigating magical obstacles with angakoq powers, they flee with their mother and two captive women. In their new home, they strengthen Qaudjaqdjuq, making him powerful and ready to lead, symbolizing resilience and transformation.

Source:
The Central Eskimo
by Franz Boas
[Bureau of American Ethnology]
Sixth Annual Report
Washington, 1888

► Themes of the story

Conflict with Authority: The brothers challenge the oppressive villagers who have mistreated their youngest sibling, Qaudjaqdjuq.

Cunning and Deception: They employ clever tactics, such as the ermine ruse, to outsmart the villagers and facilitate their escape.

Transformation: Qaudjaqdjuq undergoes a significant change from a mistreated youth to a powerful leader, symbolizing personal growth and resilience.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

A long time ago there lived three brothers. Two of them were grown up, but the third was a young lad whose name was Qaudjaqdjuq. The elder brothers had left their country and traveled about many years, while the youngest lived with his mother in their native village. As they had no supporter, the poor youth was abused by all the men of the village and there was nobody to protect him. At last the elder brothers, being tired of roaming about, returned home. When they heard that the boy had been badly used by all the Inuit they became angry and thought of revenge. At first, however, they did not say anything, but built a boat, in which they intended to escape after having accomplished their designs.

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They were skillful boat builders and finished their work very soon. They tried the boat and found that it passed over the water as swiftly as an eider duck flies. As they were not content with their work they destroyed it again and built a new boat, which proved as swift as an ice cluck. They were not yet content, destroyed this, and built a third one that was good. After having finished the boat they lived quietly with the other men. In the village there was a large singing house, which was used at every festival. One day the three brothers entered it and shut it up. Then they began dancing and singing and continued until they were exhausted. As there was no seat in the house they asked their mother to bring one, and when they opened the door to let her pass in, an ermine, which had been hidden in the house, escaped.

Near the singing house the other Inuit of the village were playing. When they saw the ermine, which ran right through the crowd, they endeavored to catch it. In the eagerness of pursuit one man, who had almost caught the little animal, stumbled over a boulder and fell in such a manner that he was instantly killed. The ermine was sprinkled with blood, particularly about its mouth. During the ensuing confusion it escaped into the singing house, where it concealed itself again in the same corner.

The brothers, who were inside, had recommenced singing and dancing. When they were exhausted they called for their mother (to bring something to eat). When they opened the door the ermine again escaped and ran about among the Inuit, who were still playing outside.

When they saw it they believed that the brothers would induce them to pursue it again, and thus make them perish one by one. Therefore the whole crowd stormed the singing house with the intention of killing the brothers. As the door was shut they climbed on the roof and pulled it down, but when they took up their spears to pierce the three men they opened the door and rushed down to the beach. Their boat was quite near at hand and ready to be launched, while those of the other Inuit were a long distance off.

They embarked with their mother, but, when they were at a short distance and saw that the other men had not yet reached their boats, they pretended that they were unable to move theirs, though they pulled with the utmost effort. In reality, they played with the oars on the water. A few young women and girls were on the shore looking at the brothers, who seemed to exert themselves to the utmost of their strength. The eldest brother cried to the women: “Will you help us? We cannot get along alone.” Two girls consented, but as soon as they had come into the boat the brothers commenced pulling as hard as possible, the boat flying along quicker than a duck, while the girls cried with fright. The other Inuit hastened up desirous to reach the fugitives, and soon their boats were manned. The brothers were not afraid, however, as their boat was by far the swiftest. When they had almost lost sight of the pursuers they were suddenly stopped by a high, bold land rising before the boat and shutting up their way. They were quite puzzled, as they had to retrace their way for a long distance and feared they would be overtaken by the other boats. But one of the brothers, who was a great angakoq, saved them by his art. He said: “Shut your eyes and do not open them before I tell you, and then pull on.” They did as they were bade, and when he told them to look up they saw that they had sailed right through the land, which rose just as high and formidable behind them as it had formerly obstructed their way. It had opened and let them pass.

After having sailed some time they saw a long black line in the sea. On coming nearer they discovered that it was an impenetrable mass of seaweed, so compact that they could leave the boat and stand upon it. There was no chance of pushing the boat through, though it was swifter than a duck. The eldest brother, however, thought of his angakoq art and said to his mother. “Take your hair lace and whip the seaweed.” As soon as she did so it sank and opened the way.

After having overcome these obstacles they were troubled no more and accomplished their journey in safety. When they arrived in their country they went ashore and erected a hut. The two women whom they had taken from their enemies they gave to their young brother Qaudjaqdjuq.

They wanted to make him a very strong man, such as they were themselves. For this reason they led him to a huge stone and said, “Try to lift that stone.” As Qaudjaqdjuq was unable to do so, they whipped him and said, “Try it again.” Now Qaudjaqdjuq could move it a little from its place. The brothers were not yet content and whipped him once more. By the last whipping he became very strong and lifted the boulder and cast it over the hut. Then the brothers gave him the whip and told him to beat his wives if they disobeyed him.

The Uissuit

The Uissuit are mythical sea-dwelling dwarfs, often seen near Iglulik and Netchillik, regions also inhabited by the Auganidjen Inuit. These beings live deep underwater and never surface fully. The Inuit attempt to catch them using hooks, but the Uissuit always dive back before being fully retrieved, revealing only their legs above the water. Despite their efforts, the Inuit have never captured one.

Source:
The Central Eskimo
by Franz Boas
[Bureau of American Ethnology]
Sixth Annual Report
Washington, 1888

► Themes of the story

Mythical Creatures: The Uissuit themselves are supernatural beings that interact with humans.

Hidden or Forbidden Realms: The Uissuit inhabit the deep underwater world, a mysterious and inaccessible domain for humans.

Cunning and Deception: The Uissuit’s elusive nature and ability to evade capture highlight themes of wit and the challenges in outsmarting such creatures.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

Besides the Kalopalit there are the Uissuit, a strange people that live in the sea. They are dwarfs and are frequently seen between Iglulik and Netchillik, where the Auganidjen live, an Inuit tribe whose women are in the habit of tattooing rings around their eyes. There are men and women among the Uissuit and they live in deep water, never coming up to the surface. When the Inuit wish to see them, they go in their boats to a place where they cannot see the bottom and try to catch them by hooks which they slowly move up and down. As soon as they get a bite they draw in the line. The Uissuit are thus drawn up; but no sooner do they approach the surface than they dive down headlong again, only their legs having emerged from the water. The Inuit have never succeeded in getting one out of the water.

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